## Ibn Ezra on Exodus Chapter 27

###### Ibn Ezra on Exodus 27:1:1
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**ועשית.** כל צורה שהיא ארכה כרחבה נקראת רבוע, וזה המרובע באמה, כי על חמש צורות הם המרובעות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THOU SHALT MAKE. Any shape whose length is the same size as its width is called a square. The latter is a true¹, as in *Vat. Ebr*. 38. The printed texts contain *ba-amah*. If we read *ba-amah*, then the meaning of the sentence is: it was square by cubits; that is, it was 5 cubits long and 5 cubits wide. Many of the commentaries suggest emending the text to *be-emet*. square, as quadrilaterals² come in five shapes.³

footnotes:
¹ Reading be-emet
² Literally, for squares come in five shapes. I.E. refers to quadrilaterals as squares.
³ Squares, rectangles, parallelograms, rhombuses, and trapezoids.


###### Ibn Ezra on Exodus 27:1:2
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הנה אם אמרנו כי אין צורך לכבש, כאשר אמרו קדמונינו בעבור ששלש אמות קומה, הנה מה יעשו המכחישים במזבח שעשה שלמה שהיתה קומתו עשר אמות וקומת האדם איננה רק ארבע אמות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND THE HEIGHT THEREOF SHALL BE THREE CUBITS.] Look, if contrary to the opinion of our sages,⁴ 5:2. Also see *Mekhilta, Yitro* 11. we say that there was no need for a ramp⁵ because the altar was three cubits high,⁶ 59b. Also see Rashi. what then will the opponents of the sages⁷ do with the altar which Solomon made? That altar was ten cubits high⁸ whereas the height of a person is only four cubits.

footnotes:
⁴ According to sages of the Talmud the altar was ascended via a ramp. See Mishnah Middot
⁵ To ascend the altar.
⁶ A priest does not have to ascend in order to perform the service on a threecubit high altar. The priest can stand next to the altar and offer the sacrifices. As I.E. points out, the height of an average person is 4 cubits. It should be noted that according to the Talmudic sage Rabbi Judah, the altar was 3 cubits high above the ledge which went all around the altar, and the entire altar was 10 cubits in height. See Zevachim
⁷ Who maintain that the altar had no ramp. It should be noted that the Pentateuch does not mention that the altar had a ramp.
⁸ See II Chron. 4:1.


###### Ibn Ezra on Exodus 27:1:3
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**וטעם רבוע.** בעבור היות הארך כרחב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[FOUR-SQUARE.] Scripture describes the altar as being *ravu’a* (four-square) because the length of the altar was the same as its width.⁹. 38, in Weiser, and in some other editions. It is omitted by most *mikra’ot gedolot* editions.

footnotes:
⁹ The altar was 3 cubits in height. Hence I.E. comments that the altar was only square with regard to its length and width. This comment is found in Vat. Ebr


###### Ibn Ezra on Exodus 27:2:1
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**והפנות** הם הזויות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
CORNERS. The word *pinnot* means corners.


###### Ibn Ezra on Exodus 27:3:1
[Ibn Ezra on Exodus 27:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/27:3:1)

**וטעם לדשנו.** להסיר הדשן ממנו ומלת ידשנה סלה (תה' כ, ד) יעשה ממנה דשן, וטעם שתהיה נשרפת על גבי המזבח ומקובלת, והנה תדשן עצם (משלי טו ל) מבנין אחר שהוא הכבד הדגוש, והוא מגזרת מאשר שמנה לחמו (ברא' מט כ):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[TO TAKE AWAY ITS ASHES.] The meaning of *ledasheno* is, to take away its ashes. The meaning of *yedasheneh* (accept the fat) in *And accept the fat of thy burnt-sacrifice; Selah* (Ps. 20:4) is, he shall make ashes out of it.¹⁰ Its meaning is that the sacrifice will be burnt on the altar and accepted.¹¹ Observe the word *tedashen* (make fat) in *maketh the bones fat* (Prov. 15:30). They all belong to the same¹², and *tedashen* are all *pi’els*. Hence the commentaries suggest emending *acher* (different) to *echad* (one or same). See Filwarg, Krinsky, and Weiser. It should be noted that the *Margoli’ot Tuvah* edition of I.E. reads *echad* rather than *acher*. conjugational form,¹³ in the *pi’el* form can have a number of meanings: to take away ashes, to turn into ashes, and to fatten. namely, the *pi’el*. The meaning of *tedashen* is to fatten, as in As *for Asher, his bread shall be fat* (Gen. 49:20).¹⁴ does not appear in it. I.E. merely uses it in order to define the word *tedasheno*. I.E. literally reads: *tedashen* has the same meaning as, *As for Asher, his bread shall be fat*.

footnotes:
¹⁰ According to I.E., Ps. 20:4 should be rendered: and make ashes out of your burnt offerings.
¹¹ By God.
¹² Our texts read, to a different form. However, this reading is impossible, as le-dasheno, yedasheneh
¹³ Although their meaning differs. I.E. points out that the root dalet, shin, nun
¹⁴ Gen. 49:20 is not a proof text, as the word deshen


###### Ibn Ezra on Exodus 27:3:2
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**ויעיו.** כמו ויעה ברד (ישעי' כח, יז):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ITS SHOVELS. The word *ve-ya’av* (and its shovels) is similar to the word *ve-ya’ah* (shall sweep away) in *And the hail shall sweep away* (Is. 28:17).¹⁵ literally means: and its sweepers. He probably rendered *ve-ya’av* as: and its brushes, or, and its scrapers. See Krinsky.

footnotes:
¹⁵ According to I.E., ve-ya’av


###### Ibn Ezra on Exodus 27:3:3
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**ולמ"ד לכל כליו.** נוסף, כמו למן היום אשר יוסד בית ה' (חגי ב יח):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[ALL THE VESSELS THEREOF.] The *lamed* in *le-khol* (all)¹⁶ in *le-khol kelav* (all the vessels thereof) is superfluous.¹⁷ It is like the *lamed* in *le-min* (from)¹⁸ is to be translated as if written *min* (from). in *from the day that the foundation of the Lord’s temple was laid* (Haggai 2:18).¹⁹

footnotes:
¹⁶ Literally, to all. Hence I.E.’s comment.
¹⁷ It has no meaning. It is not to be translated.
¹⁸ For le-min
¹⁹ Translated literally.


###### Ibn Ezra on Exodus 27:4:1
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**מכבר.** כמו כברה (עמוס ט):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A GRATING. The word *mikhbar* (a grating) is similar in meaning to the word *kevarah* (sieve) (Amos 9:9).


###### Ibn Ezra on Exodus 27:4:2
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**ונחשת.** דבק כאילו כתוב מכבר נחשת כמעשה רשת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BRASS. The word *brass* (nechoshet) is connected [to the word *grating*].²⁰ (network), which precedes it, for *reshet* (network) is connected to *ma’aseh*, not to *nechoshet*. Our verse, which reads, *mikhbar ma’aseh reshet nechoshet* (a grating of network of brass) is to be interpreted as if written: *mikhbar nechoshet ma’aseh reshet* (a grating of brass, of network). The text should be interpreted as if it read, a grating of brass, constructed like a net.²¹

footnotes:
²⁰ Not to reshet
²¹ So too Rashi.


###### Ibn Ezra on Exodus 27:5:1
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**ומלת כרכב.** אין ריע לו במקום אחר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[LEDGE.] The word *karkov* (ledge) does not appear in any other place.


###### Ibn Ezra on Exodus 27:8:1
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**ומלת נבוב לחת.** כמתורגם ארמית וכמוהו ואיש נבוב ילבב (איוב יא יב) שהוא ריק בלי לבב על דרך האומרים ראש בלי מוח, והנה לא נזכר הכיור כי לא נעשה מנדבת כל ישראל, רק מנדבת הנשים לבדם, על כן הזכירו עם פרשת הבשמים שכל ישראל לא הביאום רק הנשיאים לבדם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[HOLLOW WITH PLANKS.] *Nevuv luchot* (hollow with planks) is to be explained in accordance with the Aramaic translation.²² as *chalil luche* (hollow with planks). The phrase *ve-ish nevuv yillavev* (But an empty man will get understanding) (Job 11:12) is similar, for *ish nevuv* means an empty person, that is, a person lacking intelligence. The verse is similar to the aphorism, a head without a brain. The laver²³ is not mentioned²⁴, it should have been mentioned, as it was made right after the altar. See Ex. 38:1-8 (Krinsky). because it²⁵ was not made from the gifts which were donated by all of Israel. It was made only from the gifts of the women.²⁶ Hence the basin was mentioned with the chapter dealing with the spices,²⁷ for the spices were also not donated by all of Israel. The spices were given only by the princes.²⁸

footnotes:
²² That is, Onkelos. Onkelos renders nevuv luchot
²³ See Ex. 30:17-21.
²⁴ In this Torah portion. However, prima facie
²⁵ Unlike the objects mentioned in our Torah portion.
²⁶ See Ex. 38:8.
²⁷ Ex. 30:22-28. The chapter dealing with the laver precedes the chapter dealing with the spices.
²⁸ See Ex. 35:27,28.


###### Ibn Ezra on Exodus 27:9:1
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**ועשית.** מצאנו כתוב קדמה מזרחה (למטה פ' יג), וידענו כי ראשי המזרחים שלשה, האחת כנגד נקודת ראש מזל גדי, שהוא סוף נטות השמש בפאת דרום והשני כנגד הקו השוה שהוא ראש טלה ומאזנים והשלישי כנגד ראש סרטן שהוא סוף נטות השמש לצפון, וככה נגבה תימנה דרום:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THOU SHALT MAKE. We find that Scripture says, *kedemah mizrachah* (on the east side eastward) (v. 13).²⁹. Now since both *kedem* and *mizrach* mean east, Scripture should have read *kedemah* or *mizrachah*. The question thus arises, why did Scripture employ the phrase *kedemah mizrachah*? I.E. brings up this issue here since Scripture uses the phrase *negev temanah* (south…southwards). Here too the question arises, why employ the phrase *negev temanah* when both *negev* and *teman* mean south? We know that there are three “heads” to the east.³⁰ The first is opposite the point of the head of Capricorn,³¹ which is the furthermost southern position of the sun. The second³² is opposite the celestial equator, which is the head of Aries and Libra.³³ The third is opposite the head of Cancer, which is the sun’s furthermost northern position.³⁴ refers to the middle portion of the eastern sky. So Krinsky. I.E. comments thus because in his opinion the tabernacle corresponded to the heavens. Thus *kedemah mizrachah* corresponded to a certain portion of the heavens. Weiser claims that *kedemah mizrachah* refers to the entire eastern side. The same applies to the phrase *negbah temanah* (south…southward)³⁵. I.E. used the term *negbah temanah* because verse 18 reads *kedemah mizrachah*. in the south.³⁶ refers to the middle portion of the southern sky. So Krinsky. For other interpretations see Weiser.

footnotes:
²⁹ In speaking of the east, Scripture in verse 13 uses the phrase kedemah mizrachah
³⁰ The eastern sky is divided into three sections. Each section is called a “head.” The sun rises at various places in the eastern sky at different times of the year.
³¹ The eastern sky consists of the constellations Aries, Taurus, and Gemini. The northern sky consists of Cancer, Leo, and Virgo. The western sky consists of Libra, Scorpio, and Sagittarius. The southern sky consists of Capricorn, Aquarius, and Pisces. Capricorn is located in the southwestern section of the heavens. Aries lies in the southeastern part of the sky. The first “head” of the east begins at a point in the southeastern sky directly opposite the constellation of Capricorn.
³² Head of the east.
³³ The celestial equator extends from Aries to Libra.
³⁴ The term kedemah mizrachah
³⁵ Which our verse employs. Actually our verse reads, negev temanah
³⁶ The southern part of the sky also has three “heads.” The phrase negbah temanah


###### Ibn Ezra on Exodus 27:9:2
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**ותימנה.** מגזרת ימין צפון וימין אתה בראתם (תה' פט יג):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SOUTHWARD. The word *temanah* (southward)³⁷ (south). comes from the same root as *yamin* (south). Compare, *The north and the south* (yamin), *Thou hast created them* (Ps. 89:13).

footnotes:
³⁷ That is, the word teman


###### Ibn Ezra on Exodus 27:10:1
[Ibn Ezra on Exodus 27:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/27:10:1)

**ומלת חשקיהם.** דבוקיהם, כי הווים ידבקו אל העמודים כי ותדבק נפשו (ברא' לד ג) כמו חשקה נפשו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND THEIR FILLETS.] The meaning of *chashukehem* (their fillets) is their attachments, the hooks being attached to the pillars.³⁸ *Va-tidbak nafsho* (and his soul did cleave) (Gen. 34:3) means the same as *chashekah nafsho* (his soul longeth) (Gen. 34:8).³⁹. It then repeats the same account. However, in the latter it employs *chashekah nafsho* in place of *va-tidbak nafsho*. We thus see that *davak* and *chashak* have the same meaning.

footnotes:
³⁸ The fillets, like the hooks, were attached to the pillars. See Rashi: “The pillars were encompassed by threads of silver round about.”
³⁹ The Bible first says va-tidbak nafsho


###### Ibn Ezra on Exodus 27:12:1
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**ורחב.** הנה הרוחב חצי האורך, והמפרשים אמרו כי המשכן הושם במרחק חמשים במערב והנה רחבו חמשים, וזהו **ורחב חמשים בחמשים,** ולפי דעתי כי הטעם שהוא מרוב אורך זויותיו נצבות, כי רחבו בכל צד חמשים ואין טעם להיות פי' חמשים בחמשים מצד החצר, כי לא כפל האורך על הרוחב כמשפט:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND FOR THE BREADTH…FIFTY CUBITS. The width of the courtyard was thus half of its length.⁴⁰ The commentaries tell us that the tabernacle was placed fifty cubits westward.⁴¹ 23b. “He placed the tabernacle (which measured 30 by 20 cubits) at the edge of fifty cubits (i.e., 50 cubits inwards) so that there was fifty cubits in front of the tabernacle and twenty cubits around the sides.” Now its width was fifty cubits. This is what *and the breadth fifty every where* (v. 18) means. However, I believe that the meaning of *the breadth fifty every where* is that the courtyard was a right-angled parallelogram,⁴². Literally, because of its many long right angles. In other words, the courtyard was a parallelogram that measured 50 cubits in width. Such a structure is 50 cubits in breadth *every where*, i.e., all along its width. Meijler suggests emending *me-rov orekh zavyotav nitzavot* (because of the length of its many angles) to *meruva orekh zavyotav nitzavot* (a right-angled parallelogram). *Vat. Ebr*. 38 reads: *merchav arokh zeviyot*, which means a right-angled parallelogram. This reading seems to be the most correct. Be that as it may, according to I.E. the import of our verse is that the tabernacle courtyard was not tapered but measured 100 by 50 cubits. and its width was fifty cubits on all sides.⁴³ is that its width did not vary. There is no necessity to explain *the breadth fifty every where* as referring to the side of the courtyard,⁴⁴ as Scripture does not repeat the dimensions length by width as it normally does.⁴⁵ (fifty every where). If Scripture were speaking of a square it would read, *chamishim al chamishim* (fifty by fifty) (Filwarg). Also see Weiser.

footnotes:
⁴⁰ The courtyard was 100 cubits long.
⁴¹ From the eastern wall of the courtyard. See Eruvin
⁴² Hebrew, me-rov orekh zavyotav nitzavot
⁴³ For the meaning of the breadth fifty every where
⁴⁴ That is, the eastern side of the courtyard (Filwarg). I.E. takes issue with the rabbis who held that the courtyard on the east side of the tabernacle was a 50 by 50-cubit square, as the tabernacle was placed 50 cubits inwards from the eastern wall of the courtyard. See note 41. See I.E.’s short commentary. Also see Rashi.
⁴⁵ Verse 18 reads, chamishim ba-chamishim


###### Ibn Ezra on Exodus 27:19:1
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**לכל.** טעם לכל כלי המשכן, כל הכלים שהם לצורך המשכן ויתדות האהל ויתדות החצר נחשת וכן ההולמים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ALL. The meaning of *All the instruments of the tabernacle* is, all the instruments that were for the use of the tabernacle. The pins of the tent⁴⁶ refers to the pins of the tent. and the pins of the court were of brass. So were the hammers.⁴⁷. Its meaning is, all the instruments that were for the use of the tabernacle.

footnotes:
⁴⁶ In other words, and all the pins thereof
⁴⁷ Which were used to bang the pins in the ground (Weiser). The hammers are not mentioned in the text. However, they are implied in All the instruments of the tabernacle


###### Ibn Ezra on Exodus 27:20:1
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לדעת אמת אם לבבך יאוה ראה כל גויה לנכבד בנוה ואורים ותומים וסודם אחוה בסתר בסדר ואתה תצוה

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
If your heart desires to know the truth Look at the body, And consider the most glorious thing in it.⁴⁸ I will secretly reveal the mystery of the Urim and Thummim In the Torah portion entitled, *And Thou Shalt Command*.

footnotes:
⁴⁸ The soul (Krinsky). In other words, develop your soul and you will learn the truth.


###### Ibn Ezra on Exodus 27:20:2
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**ואתה תצוה.** אזכיר בתחלה טעם לדבק הפרשה, כי כאשר השלים לספר כל כלי הקדש, והפרוכת והמשכן והאהל והמכסה ומזבח העולה והחצר והמסך החל לפרש משרת המשכן, ומה היא עבודתם בעצמם אין זר אתם, והחל שיעלו נרות בשמן זית, לא בשמן זר, ואלה המשרתים ראוים להיות נכרים ונבדלים במשפחותם, גם במלבושיהם והזכיר הכתוב זה אחר זה, ואחר כן הזכיר שהם חייבים ללמד שבעת ימי המלואים שילמדם משה וירגילם, ואחר כן ישרתו ויעלו עולות התמיד על מזבח העולה, לא על מזבח הזהב, רק שיקטירו עליו ויכפרו על קרנותיו אחת בשנה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THOU SHALT COMMAND. I will first note the reason for the position of this Torah portion.⁴⁹ follows the Torah portion *Terumah*. After God finished enumerating all the holy utensils, the veil, the tabernacle, the tent, the cover, the altar of the burnt offering, the courtyard, and the screen,⁵⁰. He commenced⁵¹. to deal with those who ministered in the tabernacle.⁵², the priests. He explained the service which they alone were to perform. No stranger was permitted to perform the service alongside them. God opened⁵³ with the command that they⁵⁴ cause a lamp to burn using pure olive oil. They were not to employ any other oil. It is only fitting that those who ministered in the tabernacle were to be distinguished and set apart, both in family and in dress.⁵⁵ Scripture lists the garments one after the other.⁵⁶ Scripture then mentions that those who served in the tabernacle were obligated to learn the service during the seven days of consecration. Moses was to teach and train them. After this, the priests would serve in the tabernacle. They would offer the daily burnt offering on the altar of the burnt offering. They were not to offer it upon the golden altar. The priests were to offer only incense upon the golden altar and to make atonement upon its horns once a year.⁵⁷

footnotes:
⁴⁹ Why the Torah portion Tetzavveh
⁵⁰ All of the aforementioned are enumerated in Terumah
⁵¹ In Tetzavveh
⁵² That is, the kohanim
⁵³ Our Torah portion.
⁵⁴ The priests.
⁵⁵ From the rest of the nation.
⁵⁶ Krinsky.
⁵⁷ Ex. 30:7-10.


###### Ibn Ezra on Exodus 27:20:3
[Ibn Ezra on Exodus 27:20:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/27:20:3)

**וטעם ואתה תצוה.** שהיא מצוה עולמית על הצבור לתת תמיד שמן זית להעלות נר תמיד, ואל תשתומם בעבור השמן שהביאו הנשיאים, כי הוא היה שמן המשחה, רק שמן למאור חיוב הצבור, ויש מנהג במקומות ששם זיתים, שיבחרו הזית הזך, והטעם הגרגרים שאין בהם עפוש, או שלא נאכלה קצתם, וממנו יעשו שמן למאכל המלכים, על כן הזכיר הכתוב זך לפני כתית:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
*And thou shalt command* ⁵⁸. means that there is an eternal command upon the congregation to continually provide olive oil to kindle a perpetual light. Do not be troubled by the oil which the princes⁵⁹ brought.⁶⁰ It was anointing oil.⁶¹ (Ex. 35:28). Krinsky explains that only the princes had pure olive oil in the desert (see I.E. on Ex. 35:27). Hence after the princes donated the oil to be used for anointing oil, some of it was utilized for the light. The congregation, on the other hand, was obligated to bring oil for the light. There is a practice in countries where olives grow to choose pure olives, that is, olives that do not have any rot on them or olives that have not been partially eaten. These olives are then used to make oil for the king’s food. This is the reason that Scripture mentions *pure*⁶² before *beaten*.

footnotes:
⁵⁸ The children of Israel, that they bring unto thee pure olive oil beaten for the light
⁵⁹ See Ex. 35:27,28.
⁶⁰ This indicates that the oil is brought by the individual rather than by the congregation.
⁶¹ Rather than oil for the light. However, Scripture explicitly states that the princes brought oil for the light, and for the anointing oil
⁶² Pure refers to the olives, not to the oil. According to I.E. our verse should be interpreted as follows: that they bring unto thee olive oil, from pure olives beaten for the light.


###### Ibn Ezra on Exodus 27:20:4
[Ibn Ezra on Exodus 27:20:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/27:20:4)

**למאור.** לצורך האור בלילה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR THE LIGHT. For the light needed during the night.⁶³ (for the light) as: needed for the light. He then elaborates: needed for the light at night.

footnotes:
⁶³ I.E. interprets la-ma’or


###### Ibn Ezra on Exodus 27:20:5
[Ibn Ezra on Exodus 27:20:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/27:20:5)

**להעלות.** להדליק הנרות, ועל מנורת שלמה כתוב לבערם כמשפט (דה"ב ד כ):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO CAUSE A LAMP TO BURN. To kindle the lamps.⁶⁴ (to cause a lamp to burn) literally means to cause a lamp to go up. Scripture states, *that they should burn*⁶⁵.*according to the ordinance* (II Chron. 4:20) concerning Solomon’s candelabra.⁶⁶ with regard to Solomon’s candelabra shows that *le-ha’alot* used in connection with Moses’ menorah means to kindle.

footnotes:
⁶⁴ Le-ha’alot ner
⁶⁵ Hebrew, le-va’aram
⁶⁶ In other words, the use of the term le-va’aram


###### Ibn Ezra on Exodus 27:20:6
[Ibn Ezra on Exodus 27:20:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/27:20:6)

**וטעם תמיד.** כל לילה ולילה ויש מלת תמיד קשה מזאת והיה על מצחו תמיד (למטה כח לח) כאשר הושם המצנפת על ראשו, לעולם ישימו עליה ציץ הקדש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[CONTINUALLY.] The meaning of *tamid* (continually) is nightly.⁶⁷ means continually. Hence I.E.’s comment. There is a more difficult usage of the term *tamid*,⁶⁸ namely, *and it shall be always* (tamid) *upon his forehead* (Ex. 28:38).⁶⁹ is merely descriptive. The meaning of the latter is that the holy plate shall always be upon the miter whenever the miter is placed upon the head of the high priest.⁷⁰ means whenever the miter is worn by the high priest.

footnotes:
⁶⁷ For the menorah did not burn continually. The word tamid
⁶⁸ That is, a use of the term which presents us with greater problems than the one in our verse.
⁶⁹ For the Bible explicitly states that the holy plate shall always be on the high priest’s head. However, in our verse the phrase ner tamid
⁷⁰ In other words, always


###### Ibn Ezra on Exodus 27:21:1
[Ibn Ezra on Exodus 27:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/27:21:1)

**אשר על העדות.** דרך קצרה על ארון העדות, אמר יפת, כי יערוך כמו כערכך הכהן (ויקרא כז יב) שיערוך שמן שיספיק להיות הנרות מאירים מערב ועד בקר, וככה נרות המערכה (למטה לט לז), ונכון הוא להיות טעם יערוך בעבור היות הנרות כחצי עגול, ועוד אדבר על זה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHICH IS BEFORE THE TESTIMONY. *The testimony* is short for the ark of testimony. Yefet says that *ya’arokh* (shall set)⁷¹. This root can mean to estimate or to arrange. Hence the two interpretations of *ya’arokh* (shall set). is similar in meaning to *ke-erkekha* (as thou valuest it)⁷² in *as thou the priest valuest it* (Lev. 27:12). It means that the priest shall estimate the amount of oil that will be sufficient for the lamps to give light from evening till morning.⁷³ (shall set) means shall estimate. The same applies to the phrase *nerot ha-ma’arakha* (even the lamps to be set in order) (Ex. 39:37).⁷⁴ (even the lamps to be set in order) as: the lamps to be estimated; that is, the lamps whose oil has to be estimated. *Ya’arokh* may also be properly interpreted as meaning shall set, for the lamps were set in a semicircle.⁷⁵ I will yet speak on this.

footnotes:
⁷¹ From the root ayin, resh, kaf
⁷² In other words, as you estimate its value.
⁷³ In other words, ya’arokh
⁷⁴ Yefet interprets nerot ha-ma’arakha
⁷⁵ The branches of the menorah formed a semicircle. See I.E.’s short commentary on Ex. 25:37.